Deuteronomy 4:36

4:36 From heaven he spoke to you in order to teach you, and on earth he showed you his great fire from which you also heard his words. ¹ 

Deuteronomy 5:31

5:31 But as for you, remain here with me so I can declare to you all the commandments, ²  statutes, and ordinances that you are to teach them, so that they can carry them out in the land I am about to give them.” ³ 

Deuteronomy 9:1

Theological Justification of the Conquest

9:1 Listen, Israel: Today you are about to cross the Jordan so you can dispossess the nations there, people greater and stronger than you who live in large cities with extremely high fortifications. ⁴ 

Deuteronomy 12:30

12:30 After they have been destroyed from your presence, be careful not to be ensnared like they are; do not pursue their gods and say, “How do these nations serve their gods? I will do the same.”

Deuteronomy 13:13

13:13 some evil people ⁵  have departed from among you to entice the inhabitants of their cities, ⁶  saying, “Let’s go and serve other gods” (whom you have not known before). ⁷ 

Deuteronomy 20:7

20:7 Or who among you ⁸  has become engaged to a woman but has not married her? He may go home, lest he die in battle and someone else marry her.”

Deuteronomy 32:51

32:51 for both of you ⁹  rebelled against me among the Israelites at the waters of Meribah Kadesh in the desert of Zin when you did not show me proper respect ¹⁰  among the Israelites.

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¹ tn Heb “and his words you heard from the midst of the fire.”

² tn Heb “commandment.” The MT actually has the singular (הַמִּצְוָה, hammitsvah), suggesting perhaps that the following terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) are in epexegetical apposition to “commandment.” That is, the phrase could be translated “the entire command, namely, the statutes and ordinances.” This would essentially make מִצְוָה (mitsvah) synonymous with תּוֹרָה (torah), the usual term for the whole collection of law.

³ tn Heb “to possess it” (so KJV, ASV); NLT “as their inheritance.”

⁴ tn Heb “fortified to the heavens” (so NRSV); NLT “cities with walls that reach to the sky.” This is hyperbole.

⁵ tn Heb “men, sons of Belial.” The Hebrew term בְּלִיַּעַל (bÿliyya’al) has the idea of worthlessness, without morals or scruples (HALOT 133-34 s.v.). Cf. NAB, NRSV “scoundrels”; TEV, CEV “worthless people”; NLT “worthless rabble.”

⁶ tc The LXX and Tg read “your” for the MT’s “their.”

⁷ tn The translation understands the relative clause as a statement by Moses, not as part of the quotation from the evildoers. See also v. 2.

⁸ tn Heb “Who [is] the man.”

⁹ tn The use of the plural (“you”) in the Hebrew text suggests that Moses and Aaron are both in view here, since both had rebelled at some time or other, if not at Meribah Kadesh then elsewhere (cf. Num 20:24; 27:14).

¹⁰ tn Heb “did not esteem me holy.” Cf. NIV “did not uphold my holiness”; NLT “failed to demonstrate my holiness.”